SGGS pp 662-663, Dhanaasri M: 1, Shabads 6-9 including Aarti

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਚੋਰੁ ਸਲਾਹੇ ਚੀਤੁ ਨ ਭੀਜੈ ॥ ਜੇ ਬਦੀ ਕਰੇ ਤਾ ਤਸੂ ਨ ਛੀਜੈ ॥ ਚੋਰ ਕੀ ਹਾਮਾ ਭਰੇ ਨ ਕੋਇ ॥ ਚੋਰੁ ਕੀਆ ਚੰਗਾ ਕਿਉ ਹੋਇ ॥੧॥

Ḏẖanāsrī mėhlā 1.  Cẖor salāhe cẖīṯ na bẖījai.  Je baḏī kare ṯā ṯasū na cẖẖījai.  Cẖor kī hāmā bẖare na ko▫e.  Cẖor kī▫ā cẖanga ki▫o ho▫e. ||1||

 

Composition of the first Guru in Raga Dhanaasri. If (chor-u = thief) a crook (slaahey) praises someone then (cheet-u) the mind is not (bheejai = rinsed) impressed.

(Jey) if s/he (badi karey) speaks ill of someone (ta) then not (tasoo) a bit of (chheejai) harm is done – because s/he is not taken seriously.

(Na koey) no one (haama bharey) endorses/accepts the statements/actions (ki) of (chor) a crook.

(Kio = how?) What the crook (keeaa) does (na hoey) is not (changa = good) genuine/right. 1.

 

ਸੁਣਿ ਮਨ ਅੰਧੇ ਕੁਤੇ ਕੂੜਿਆਰ ॥ ਬਿਨੁ ਬੋਲੇ ਬੂਝੀਐ ਸਚਿਆਰ ॥੧॥ ਰਹਾਉ ॥

Suṇ man anḏẖe kuṯe kūṛi▫ār.  Bin bole būjẖī▫ai sacẖiār. ||1|| rahā▫o.

 

(Sun-i) listen o (man = mind) human being, (andhey = blind) blinded by self-interest, (kutey = dog) greedy like a dog and (koorriaar = liar) impostor.

(Sachiaar = true) a truthful person is (boojheeai = understood) taken as genuine (bin-u) without (boley = saying) boasting, i.e. a genuine person does not try to impress with words. 1.

(Rahaau) dwell on this and contemplate.

 

ਚੋਰੁ ਸੁਆਲਿਉ ਚੋਰੁ ਸਿਆਣਾ ॥ ਖੋਟੇ ਕਾ ਮੁਲੁ ਏਕੁ ਦੁਗਾਣਾ ॥ ਜੇ ਸਾਥਿ ਰਖੀਐ ਦੀਜੈ ਰਲਾਇ ॥ ਜਾ ਪਰਖੀਐ ਖੋਟਾ ਹੋਇ ਜਾਇ ॥੨॥

Cẖor su▫āli▫o cẖor si▫āṇā.  Kẖote kā mul ek ḏugāṇā.  Je sāth rakẖī▫ai ḏījai ralā▫e.  Jā parkẖī▫ai kẖotā ho▫e jā▫e. ||2||

 

(Chor) a crook seems (sualio) pleasant and (siaana) wise, but (mul-u = price) the value of (khottey = counterfeit) a crook is (eyk-u) one (dugaana) two-penny coin.

(Jey) if s/he is (rakheeai) placed (saath-i) with, or (deejay ralaaey) mixes with others – s/he may seem like them, but (ja = when) on being (parkheeai) tested – in society or Divine court – s/he (hoey jaaey = becomes) is found to be (khotta) counterfeit – not genuine. 2.

 

ਜੈਸਾ ਕਰੇ ਸੁ ਤੈਸਾ ਪਾਵੈ ॥ ਆਪਿ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਵੈ ॥ ਜੇ ਵਡਿਆਈਆ ਆਪੇ ਖਾਇ ॥ ਜੇਹੀ ਸੁਰਤਿ ਤੇਹੈ ਰਾਹਿ ਜਾਇ ॥੩॥

Jaisā kare so ṯaisā pāvai.  Āp bīj āpe hī kẖāvai.  Je vaḏi▫ā▫ī▫ā āpe kẖā▫e.  Jehī suraṯ ṯehai rāhi jā▫e. ||3||

 

(Jaisa) as one (karey) acts, s/he (paavai) obtains (su = that) the results accordingly. S/he (khaavai = eats) reaps what s/he (beej-i) sows.

(Jey) if s/he (khaaey) feeds on (vaddiaaeeaa = virtues) praising the self, s/he is discovered because a person (jaaey) walks (teyhai) that (raah-i) path, i.e. acts, (jeyhi) as is his/her (surat-i = consciousness) thinking. 3.

 

ਜੇ ਸਉ ਕੂੜੀਆ ਕੂੜੁ ਕਬਾੜੁ ॥ ਭਾਵੈ ਸਭੁ ਆਖਉ ਸੰਸਾਰੁ ॥ ਤੁਧੁ ਭਾਵੈ ਅਧੀ ਪਰਵਾਣੁ ॥ ਨਾਨਕ ਜਾਣੈ ਜਾਣੁ ਸੁਜਾਣੁ ॥੪॥੪॥੬॥

Je sa▫o kūṛī▫ā kūṛ kabāṛ.  Bẖāvai sabẖ ākẖa▫o sansār.  Ŧuḏẖ bẖāvai aḏẖī parvāṇ.  Nānak jāṇai jāṇ sujāṇ. ||4||4||6||

 

If a crook says (sau) a hundred (koorreeaa) false things it is all (koorr-u) false and (kabaarr-u) garbage (bhaavai) even if (sabh-u) the whole (sansaar-u) world (aakhau) says the same thing after being impressed by him/her.

But O Almighty, if (adhi) half a thing that (bhaavai) pleases You is done by someone, that person is (parvaan-u) accepted approved by You; (sujaan-u) the Omniscient Master (jaanai jaan-u) know it all, says Nanak. 4. 4. 6.

 

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Note: The Shabad below says that role of the soul on taking birth is made known to it before birth. But instead of actual practice, some humans only pretend to do that and have other ideas in their minds. This is brought out with reference to three sets of religious people – the Qazi, Yogi and Brahmin. The Shabad also says how they should be conducting themselves.

 

ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥ ਕਾਇਆ ਕਾਗਦੁ ਮਨੁ ਪਰਵਾਣਾ ॥ ਸਿਰ ਕੇ ਲੇਖ ਨ ਪੜੈ ਇਆਣਾ ॥ ਦਰਗਹ ਘੜੀਅਹਿ ਤੀਨੇ ਲੇਖ ॥ ਖੋਟਾ ਕਾਮਿ ਨ ਆਵੈ ਵੇਖੁ ॥੧॥

 

Ḏẖanāsrī mėhlā 1.  Kā▫i▫ā kāgaḏ man parvāṇā.  Sir ke lekẖ na paṛai i▫āṇā.  Ḏargėh gẖaṛī▫ahi ṯīne lekẖ.  Kẖotā kām na āvai vekẖ. ||1||

 

Composition of the first Guru in Raga Dhanaasri: (Kaaiaa) the body is (kaagad) the paper and (man-u) the mind (parvaana) the message – instructions of the Creator to the soul, i.e. the mind/soul has Divine directions given to it to obey.

But (iaana) the ignorant human does not (parrey) read (leykh) the writing (key) of/from (sir = head) the source given to the soul, i.e. the instructions by which each one is to conduct the self in his/her role.

(Teeney) all three (leykh) writings, i.e. instructions – for the three types of people discussed herein – are like the currency coins (gharreeah-i) cast (dargah) in Divine mint, i.e. they are the resource with which to live.

However people add their own ideas and thus become corrupted like counterfeit currency. One should (veykh-u = see) understand that (khotta) counterfeit currency (aavai = comes) is (kaam-i na) of no use – i.e. it is rejected by the treasury, similarly one who pursues other ideas not accepted by the Creator for union. 1.

 

ਨਾਨਕ ਜੇ ਵਿਚਿ ਰੁਪਾ ਹੋਇ ॥ ਖਰਾ ਖਰਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Nānak je vicẖ rupā ho▫e.  Kẖarā kẖarā ākẖai sabẖ ko▫e. ||1|| rahā▫o.

 

Says Nanak: (Jey) if there is (rupaa) silver (vich-i) in a coin – as in original currency in the past – (sabh-u koey) everyone (aakhai = calls) knows that it as (kharaa) genuine, i.e. a soul which dissolves ego and carries out directions sincerely is considered genuine and accepted for union with the Creator. 1

(Rahaau) dwell on this and contemplate.

 

But the following happens in practice.

 

ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥ ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥ ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥ ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥੨॥

Kāḏī kūṛ bol mal kẖā▫e.  Barāhmaṇ nāvai jī▫ā gẖā▫e.  Jogī jugaṯ na jāṇai anḏẖ.  Ŧīne ojāṛe kā banḏẖ. ||2||

 

(Kaadi/Qazi) the Muslim priest-cum-judge who is expected to rule on issues according to the Islamic law, Sharia, (bol-i) speaks (koorr-u) falsehoods and (khaaey = eats) takes (mal-u = filth) what is forbidden, i.e. quotes wrong authority to unjustly favor or punish people, after taking bribe.

Brahmin, the Hindu priest (ghaaey) kills (jeeaa) the creatures, i.e. exploits gullible people for money or offers animal sacrifices, and then (naavai) bathes to display purity.

(Jogi) the Yogi who aims to attain union with the Creator, does not (jaanai) know (jugat-i) the method to attain union, but (andh-u = blind) is blinded by material thoughts and pursuits.

The methods of (teeney) all three are (bandh-u = bond) the means for (ojaarrey = disuse) self-destruction. 2.

 

This is what they should be doing.

 

ਸੋ ਜੋਗੀ ਜੋ ਜੁਗਤਿ ਪਛਾਣੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਜਾਣੈ ॥

So jogī jo jugaṯ pacẖẖāṇai.  Gur parsādī eko jāṇai.

 

(Jogi) a Yogi is (so = that) one (jo) who (pachhaanai = recognizes) understands (jugat-i = method) how to attain union with the Almighty.

And that is to (jaanai = know) be aware of virtues and commands of (eyko) the One Master – as guide for life, (parsaadi) with grace/guidance of (gur) the guru.

 

ਕਾਜੀ ਸੋ ਜੋ ਉਲਟੀ ਕਰੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ॥

Kājī so jo ultī karai.  Gur parsādī jīvaṯ marai.

 

(Kaaji) a Qazi is (so = that) one (jo) who (ultti karai) turns away – from material considerations.

He (marai) dies (jeevat-u) alive, i.e. breaks attachment to the world-play – greed in this case – like a dead person, (gur parsaadi) with the guru’s/preceptor’s guidance/grace.

 

ਸੋ ਬ੍ਰਾਹਮਣੁ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ॥੩॥

So barāhmaṇ jo barahm bīcẖārai.  Āp ṯarai sagle kul ṯārai. ||3||

 

A Brahmin is one who (beechaarai) contemplates virtues and commands of (brahm-u) the Creator.

And practicing them (tarai = swims) gets across the world-ocean (aap-i) himself and (taarai = ferrries) takes across (sagley) all his (kul) lineage, i.e. brings good name to his/her ancestors. 3.

 

ਦਾਨਸਬੰਦੁ ਸੋਈ ਦਿਲਿ ਧੋਵੈ ॥ ਮੁਸਲਮਾਣੁ ਸੋਈ ਮਲੁ ਖੋਵੈ ॥

Ḏānasbanḏ so▫ī ḏil ḏẖovai.  Musalmāṇ so▫ī mal kẖovai.

 

(Soeee) only that person is (daanasband-u/daanasmand) wise who (dhovai) washes his/her (dil-i) heart – has no evil in mind.

(Soee) only that person is a good (musalmaan-u) Muslim who (khovai = loses) gives up (mal-u = dirt) vices.

 

ਪੜਿਆ ਬੂਝੈ ਸੋ ਪਰਵਾਣੁ ॥ ਜਿਸੁ ਸਿਰਿ ਦਰਗਹ ਕਾ ਨੀਸਾਣੁ ॥੪॥੫॥੭॥

Paṛi▫ā būjẖai so parvāṇ.  Jis sir ḏargėh kā nīsāṇ. ||4||5||7||

 

(Parriaa) a learned person is one who (boojhai) understands the inner-self, i.e. recognizes the Divine commands present within – and keeps them in mind; such a person is (parvaan-u) accepted for union by the Creator. 

S/he is one (jis-u) whose (sir-i = head) forehead is marked  with (neesaan-u) the sign of acceptance by (dargah) the Divine court – who is destined to find the Almighty, based on deeds. 4. 5. 7.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਘਰੁ ੩     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 1 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raag Dhanaasri (ghar-u 3) to be sung to the third beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace. 

 

ਕਾਲੁ ਨਾਹੀ ਜੋਗੁ ਨਾਹੀ ਨਾਹੀ ਸਤ ਕਾ ਢਬੁ ॥ ਥਾਨਸਟ ਜਗ ਭਰਿਸਟ ਹੋਏ ਡੂਬਤਾ ਇਵ ਜਗੁ ॥੧॥

Kāl nāhī jog nāhī nāhī saṯ kā dẖab.  Thānsat jag bẖarisat ho▫e dūbṯā iv jag. ||1||

 

This is (naahi) not (kaal-u = time) the environment of goodness, (jog-u) the method to achieve union with the Creator is not known and (ddhab-u) way of (sat) truthful living is (naahi) not practiced: Why?

(Thaanastt/thaan-istt = place of the deity) places of worship in (jag-u) the world, i.e. those at these places – who should be guiding the people -, (hoey) have been (bharistt) corrupted; (iv) this is how (jag-u = world) human beings (ddoobta = drowning) are being consumed by falsehood. 1.

 

ਕਲ ਮਹਿ ਰਾਮ ਨਾਮੁ ਸਾਰੁ ॥ ਅਖੀ ਤ ਮੀਟਹਿ ਨਾਕ ਪਕੜਹਿ ਠਗਣ ਕਉ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Kal mėh rām nām sār.  Akẖī ṯa mītėh nāk pakṛėh ṯẖagaṇ ka▫o sansār. ||1|| rahā▫o.

 

(Saar-u) the sublime way (mah-i) in (kal) this age of conflicts, is practice of (naam-u) virtues and commands of (raam) the Almighty.

Instead, those meant to guide just (meettah-i) close (akhi) the eyes – pretending meditation – or (pakrrah-i) hold (naak) the nose – for breath control – (kau) to (tthagan) deceive (sansaar-u = world) the people – presenting it as spirituality. 1.

(Rahaau) dwell on this and contemplate.

 

This is how they deceive.

 

Note: The next two lines seem to refer to this story: Guru Nanak saw a Yogi sitting in lotus posture with eyes closed and saying he could see the three regions of the world – space, on earth and below the eart surface. He had a pot lying in front in which people put in money. He used to regularly half open his eyes to see the money. The Guru picked up the pot and put it behind him. He opened his eyes and not seeing it started asking where the pot was. He was reminded that if he could see the three regions then why not the pot. The Guru then placed the pot in front of him and he was relieved. This is spiritual corruption.

 

ਆਂਟ ਸੇਤੀ ਨਾਕੁ ਪਕੜਹਿ ਸੂਝਤੇ ਤਿਨਿ ਲੋਅ ॥

Āʼnt seṯī nāk pakṛėh sūjẖ▫ṯe ṯin lo▫a.

 

They (pakrrah-i) hold (naak-u) the nose (seyti) with (aantt) the thumb and ring finger – with the index and middle fingers on the fore-head – saying they (soojhtey) have vision of (tin-i) the three (lo-a) regions, i.e. the whole world.

 

Page 663

 

ਮਗਰ ਪਾਛੈ ਕਛੁ ਨ ਸੂਝੈ ਏਹੁ ਪਦਮੁ ਅਲੋਅ ॥੨॥

Magar pācẖẖai kacẖẖ na sūjẖai ehu paḏam alo▫a. ||2||

 

But they cannot (soojhai) see (kachh-u) something lying (paachaai) behind (magar) the back; this is (alo-a = unseen) strange (padam = lotus posture) meditation – to have extended vision. 2.

 

ਖਤ੍ਰੀਆ ਤ ਧਰਮੁ ਛੋਡਿਆ ਮਲੇਛ ਭਾਖਿਆ ਗਹੀ ॥ ਸ੍ਰਿਸਟਿ ਸਭ ਇਕ ਵਰਨ ਹੋਈ ਧਰਮ ਕੀ ਗਤਿ ਰਹੀ ॥੩॥

Kẖaṯarī▫ā ṯa ḏẖaram cẖẖodi▫ā malecẖẖ bẖākẖi▫ā gahī.  Sarisat sabẖ ik varan ho▫ī ḏẖaram kī gaṯ rahī. ||3||

 

(Khatreeaa = a Hindu caste) the Hindus have (chhoddiaa) forsaken their (dharam) religion, and are (gahi) holding on to (bhaakhhiaa = language) the way of those whom they call (maleychh) outcast – referring to the Muslims, the then rulers in India.

(Sabh = whole, sristt-i = universe) everyone (hoee = become) has adopted (ik) one (varan = caste) way of life – to please the rulers -, and (gat-i) freedom of (dharam) religion (rahi) has ended. 3.

 

ਅਸਟ ਸਾਜ ਸਾਜਿ ਪੁਰਾਣ ਸੋਧਹਿ ਕਰਹਿ ਬੇਦ ਅਭਿਆਸੁ ॥ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਮੁਕਤਿ ਨਾਹੀ ਕਹੈ ਨਾਨਕੁ ਦਾਸੁ ॥੪॥੧॥੬॥੮॥

Asat sāj sāj purāṇ soḏẖėh karahi beḏ abẖi▫ās.  Bin nām har ke mukaṯ nāhī kahai Nānak ḏās. ||4||1||6||8||

 

They (saaj-i) created (astt saaj) books of grammar, (sodhah-i) study the Puraanas in their light and (karah-i abhiaas-u) practice reading of (beyd) the Vedas.

But (mukat-i) emancipation is not possible (bin-u) without practice of (naam) virtues and commands of (har-i) the Almighty, (kahai) says (daas-u = servant) the humble Nanak. 4. 1. 6. 8.

 

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ਧਨਾਸਰੀ ਮਹਲਾ ੧ ਆਰਤੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ḏẖanāsrī mėhlā 1 ārṯī  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition, called Aarti, of the first Guru in Raga Dhanaasri.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

Note: Aarti is a devotional song sung to glorify a deity. It is done in Hindu temples in front of the deity’s image or idol. It is in the form of the congregation standing, with the priest holding a salver with lamps, flowers, offerings and incense. While he moves the salver in a horizontal circle, another priest moves a fly swash over the idol and everyone sings the Aarti. In this composition below, Guru Nanak shows how Aarti of the Almighty is being performed in nature.

 

ਗਗਨ ਮੈ ਥਾਲੁ ਰਵਿ ਚੰਦੁ ਦੀਪਕ ਬਨੇ ਤਾਰਿਕਾ ਮੰਡਲ ਜਨਕ ਮੋਤੀ ॥ ਧੂਪੁ ਮਲਆਨਲੋ ਪਵਣੁ ਚਵਰੋ ਕਰੇ ਸਗਲ ਬਨਰਾਇ ਫੂਲੰਤ ਜੋਤੀ ॥੧॥

Gagan mai thāl rav cẖanḏ ḏīpak bane ṯārikā mandal janak moṯī.  Ḏẖūp mal▫ānlo pavaṇ cẖavro kare sagal banrā▫e fūlanṯ joṯī. ||1||

 

In doing Aarti of the Almighty, (thaal-u) the salver is (mai) in the form of (gagan) the sky, on which have been placed (rav-i) the sun and (chand-u) moon (baner = become) as (deepak) the lamps; (manddal) the constellation of (taarika) the stars is (janak) like (moti) the pearls.

(Malaanlo) fragrance of the Sandalwood trees is (dhoop) the incense, (pavan) the air (karey = does) moves like (chavro) the swash and (sagal) the entire (banraaey) vegetation is (phoolant) flowers before the (joti = light) the Supreme Spirit. 1.

 

ਕੈਸੀ ਆਰਤੀ ਹੋਇ ਭਵ ਖੰਡਨਾ ਤੇਰੀ ਆਰਤੀ ॥ ਅਨਹਤਾ ਸਬਦ ਵਾਜੰਤ ਭੇਰੀ ॥੧॥ ਰਹਾਉ ॥

Kaisī ārṯī ho▫e bẖav kẖandnā ṯerī ārṯī.  Anhaṯā sabaḏ vājanṯ bẖerī. ||1|| rahā▫o.

             

(Kaisi) how can (teyri) Your Aarti (hoey) be done o Almighty, (khanddna = destroyer) banisher of (bhav = world) births and deaths thus granting emancipation -, because you have no form?

(Sabad = word) sounds in nature represent (anhataa) the ceaseless (vaajant) playing of (bheyri = drums) celestial music. 1.

(Rahaau) dwell on this and contemplate.

 

ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹੈ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੋਹੀ ॥ ਸਹਸ ਪਦ ਬਿਮਲ ਨਨ ਏਕ ਪਦ ਗੰਧ ਬਿਨੁ ਸਹਸ ਤਵ ਗੰਧ ਇਵ ਚਲਤ ਮੋਹੀ ॥੨॥

Sahas ṯav nain nan nain hai ṯohi ka▫o sahas mūraṯ nanā ek ṯohī.  Sahas paḏ bimal nan ek paḏ ganḏẖ bin sahas ṯav ganḏẖ iv cẖalaṯ mohī. ||2||

 

You are ineffable, o Almighty:

 

(Tav) You have (sahas) a thousand (nain) eyes – see everything – but there are (nan) no physical (nain) eyes (kau) of (toh-i) Yours.

There are (sahas) thousands of (moorat-i) forms of Yours in nature, but (nana) not (eyk) one is (tohi) Yours – none describes You fully.

You have thousands of (bimal = unstained) sacred (pad) feet but not (eyk) one (pad) foot is Yours – You are everywhere but do not move.

You are (bin-u) without (gandh = the organ of smell) a nose but You have (sahas) thousands of (gandh) noses – You can smell/know virtues and vices in the minds of the creatures, but unseen;

(Iv) these (chalat) plays of Yours are (mohi) bewitching.  2.

 

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ ਤਿਸ ਕੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ ਗੁਰ ਸਾਖੀ ਜੋਤਿ ਪਰਗਟੁ ਹੋਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਆਰਤੀ ਹੋਇ ॥੩॥

Sabẖ mėh joṯ joṯ hai so▫e.  Ŧis kai cẖānaṇ sabẖ mėh cẖānaṇ ho▫e.  Gur sākẖī joṯ pargat ho▫e.  Jo ṯis bẖāvai so ārṯī ho▫e. ||3||

 

There is one (jot-i = light) spirit (mah-i) in (sabh) all and that (jot-i) Spirit is (soey = that) of the Creator.

There (hoey) is (chaanan-u = light) life (mah-i) in (sabh) all provided (chaanan-i) by the light/spirit of (tis = that) the Creator.

IT is hidden within and (pargatt hoey = manifests) is realized with (saakhi) guidance of (gur) the guru.

(Jo) what deeds of the creatures (bhaavai) please (tis-u = that) the Master, (s-u) that is the Aarti (hoey) being done, i.e. real Aarti/worship is living by Divine virtues and commands. 3

 

ਹਰਿ ਚਰਣ ਕਮਲ ਮਕਰੰਦ ਲੋਭਿਤ ਮਨੋ ਅਨਦਿਨੋ ਮੋਹਿ ਆਹੀ ਪਿਆਸਾ ॥ ਕ੍ਰਿਪਾ ਜਲੁ ਦੇਹਿ ਨਾਨਕ ਸਾਰਿੰਗ ਕਉ ਹੋਇ ਜਾ ਤੇ ਤੇਰੈ ਨਾਮਿ ਵਾਸਾ ॥੪॥੧॥੭॥੯॥

Har cẖaraṇ kamal makranḏ lobẖiṯ mano anḏino mohi āhī pi▫āsā.  Kirpā jal ḏėh Nānak sāring ka▫o ho▫e jā ṯe ṯerai nām vāsā. ||4||1||7||9||

 

(Makrand = sweet juice of flowers taken by the bees) the elixir/experience of being at (kamal) the lotus (charan) feet, i.e. in service/obedience, of (har-i) the Almighty has (lobhit) fascinated my (mano) mind, and (moh-i) I (aahi = is) have (piaasa = thirst) longing to be with the Master.

O Almighty, I am a rain-bird yearning for the rain-drop; please (deyh-i) give (jal-u) the water of (kripa) grace (kau) to this (saaring) rain-bird, (tey) with (ja) which it is/I am satiated – and (vaasa = abide) remain absorbed (teyrai) in Your (naam-i) virtues and commands – taking them as guide for life. 4. 1. 7. 9.